• Journal of Intelligence and Information Systems
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• v.29 no.4
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• pp.395-413
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• 2023

This research studied the effect of customer experience characteristics in offline home appliance stores on perceived value and revisit intention. Among the offline distribution of home appliances with more than 100 stores nationwide, two home appliance retailers (HiMart, E-Land), three hypermarkets (E-Mart, Homeplus, Lotte Hi-Mart), and two home appliance stores (LG Best Shop, Samsung Digital Plaza) were selected, and a survey was conducted on men and women in their 20s or older in Seoul, Gyeonggi, and Incheon who had visited and purchased the home appliance store within the last 6 months. As a result of the survey, a statistical analysis was conducted on a total of 330 samples using the PLS (Partial Least Squares) structural equation model and SPSS statistical package. Through this study, the following research results can be obtained. First, educational experience, deviant experience, and aesthetic experience had a positive (+) effect on the functional value. However, entertainment experience did not affect functional value. Second, educational experience, deviant experience, and aesthetic experience all had a positive (+) effect on emotional value. Third, both functional and sensory values had a positive (+) effect on the revisit intention. Fourth, it was confirmed that brand loyalty had no moderating effect between functional value and sensory value revisit intention. The results of this study show the structural relationship between customer experience characteristics, perceived value (functional value, sensory value), and revisit intention. This result provides guidelines on what activities home appliance offline stores should do at a time when online channels threaten the survival of offline channels.

• Journal of the Korean Society of Costume
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• v.57 no.7
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• pp.30-44
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• 2007

The culture includes every possible objective forms created by humans and their shared aspects of ideas, feelings, and behaviors, beliefs and etc. The dress and its ornaments are part of the culture that expresses the relationships in objective ways and in formless immaterial ways. The school uniform represents significant meanings to the students in their school years, and it is the way of expressing their individuality and full filling their needs for self-presentation. Therefore, understanding and analyzing youth culture means understanding students' school uniform along with fast changing twenty first century civilization. Korea and Japan are very close nations to each other. Both Korean and Japanese girls' school uniform style were adopted western clothing style and went through many changes based on cultural differences between two countries. They are affected by different peculiarities between two nations and youth cultures from different cities. Therefore, this research is on analyzing how different visual values of girl's high school uniforms in Seoul and Tokyo and understanding youth cultures through macro-analysis. The youth cultures in Korea and Japan are mostly similar but there is special development on animation in Japan and possibly can find many styles of girl's high school uniform. Both nations are varying to be opened to sexual culture of adolescents but Japan is more uninhibited than Korea. In Japan, sailor-uniform can be found in fetish way in public culture. On one hand, because of most private girl's high schools in Tokyo takes an entrance examination, top-ranking students are very proud of their school uniforms and even students from other public high schools get private high school uniforms to attend school festival. This analysis showed that private girl's high school uniform in Seoul appealed as slim fitted silhouette which is close to modem woman's suit style while in Tokyo appealed as boxy style matched with short pleated skirt or sailor-uniform style. Comparing that to school uniform photos taken on the street, we can find that alikeness or more extreme styles as examples. These are influenced by different youth cultures in Seoul and Tokyo and cultural differences stands for different aesthetic norm being accepted or rejected.

• Journal of Korea Entertainment Industry Association
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• v.13 no.5
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• pp.145-153
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• 2019

The present study is a discussion in which the flow of 'social and cultural values' inherent in the creative advertising story is considered against Bart's symbolism and the creative symbol system, and attempted to reproduce the work through the cognitive thinking of the inmates. The interaction of correct social and cultural communication is not just a strategy for persuasion and effectiveness. Starting with these issues, I thought that experiencing the 'symbolic production' and 'cognition interpretation' of the most creative, aesthetic and implicit advertising stories was the realization of concrete cultural values. The reason why I pay attention to advertising as a target tool of the original school is that it gives anyone access to the social and cultural values based on the productivity of meaning, the sharing of meaning and social small-call work by paying attention to the most implicit symbols in a short period of time. I also think that with the trend of the times, it is well worth it as a tool of positive communication for social and cultural member harmony and solving future problems. The reality of social and cultural advertising stories conducted in conjunction with the analysis of meaning at the cognitive thought level is very appropriate to apply in creative classes for college students. The Dong-A Ilbo is a discussion that suggested that the work of realizing the cognitive meaning of advertising stories, a "symbol complex" based on creativity in a complex, multi-media era, will become an age-old communication tool to join university students' strategies for solving future problems

• Korean Journal of Environment and Ecology
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• v.28 no.2
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• pp.235-246
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• 2014

The purpose of this study was to determine the correlation between botanical garden visitors' ecological consciousness and their needs, in order to provide some effective measures to manage them. For this purpose, 3 study points were set up: "botanical garden visitors' ecological consciousness and their needs", "differences of such consciousness depending on their demographic variables" and the "relationship between such consciousness and their needs". To this end, Botanical garden visitors were surveyed for an empirical analysis. The visitors' awareness about ecology was measured with Dunlap's 15-item NEP Inventory, while their needs were analyzed in reference to Maslow's 7-Step Human Desire Ladder. The survey was conducted at Botanical garden for 3 days. As a result, a total of 360 questionnaires were returned. The results of this study can be summarized as follows; First, the visitors' ecological consciousness and their needs were higher than normal level. In terms of their consciousness of ecology, their awareness of the ecological crisis potential and anti-humanism were the highest. In terms of their needs, the aesthetic need was the highest, followed by the cognitive need. On the other hand, the needs for self-achievement and self-esteem were the lowest; except them, the higher the needs were positioned at Maslow's ladder of desire, the more responsive the subjects became. As a result of analyzing the correlation between the subjects' consciousness of ecology and their needs, it was found that the correlation was negative in some sub-areas, while being positive in other sub-areas. After all, the ratio of the sub-areas having a positive correlation was 3 times higher than that of the sub-areas having a negative correlation. Even as for the correlation coefficient values, they were higher in the positive sub-areas, which suggests that the correlation between wetland visitors' ecological consciousness and their needs was positive, although at a lower level, in overall terms. As a result of comparatively analyzing visitors' needs by dividing them into 3 sub-groups depending on the levels of their ecological consciousness, it was found that the higher their consciousness of ecology was, the higher their needs were. Overall, botanical garden visitors' ecological awareness was higher than the normal level, and it was estimated that such awareness would continue to increase. Hence, it could be inferred that their needs, particularly their aesthetic and cognitive ones, would also continue to increase. Accordingly, it is important to manage the wetland landscape making use of its visual resources, while keep providing the visitors with the contents fulfilling their need for knowledge.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.147-157
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• 2013

The purpose of this study was to determine the correlation between wetland visitors' consciousness of ecology and their needs and thereby, provide for some effective measures to manage them. For this purpose, 3 study points were set up: "wetland visitors' consciousness of ecology and their needs", "differences of such consciousness depending on their demographic variables" and the "relationship between such consciousness and their needs". To this end, Upo Wetland visitors were surveyed for an empirical analysis. The visitors' awareness about ecology was measured with Dunlap's 15-item NEP Inventory, while their needs were analyzed in reference to Maslow's 7-Step Human Desire Ladder. The survey was conducted at Upo Wetland for 3 days, and as a result, a total of 228 questionnaires were returned. The results of this study can be summarized as follows; First, the visitors' consciousness of ecology and their needs were higher than the normal level. In terms of their consciousness of ecology, their awareness of the ecological crisis potential and anti-humanism was highest. In terms of their needs, the aesthetic need was highest, followed by the cognitive one. On the other hand, the needs for self-achievement and self-esteem were lowest; except them, the higher the needs were positioned at Maslow's ladder of desire, and subjects were more responsive to them. As a result of analyzing the correlation between the subjects' consciousness of ecology and their needs, it was found that the correlation was negative in some sub-areas, while being positive in other sub-areas. After all, the ratio of the sub-areas having a positive correlation was as 3 times high as that of the sub-areas having a negative correlation. Even as for the correlation coefficient values, they were higher in the positive sub-areas, which suggests that the correlation between wetland visitors' consciousness of ecology and their needs were positive, although at a lower level, in overall terms. As a result of comparatively analyzing visitors' needs by dividing them into 3 sub-groups depending on the levels of their consciousness of ecology, it was found that the higher their consciousness of ecology was, their needs were higher. Overall, wetland visitors' awareness of ecology was higher than the normal level, and it was estimated that such awareness would continue to increase. Hence, it could be inferred that their needs, particularly, their aesthetic and cognitive ones would continue to increase, too. Accordingly, it is deemed important to manage the wetland landscape making use of its visual resources, while continuing to provide the visitors with the contents fulfilling their need for knowledge.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.1
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• pp.25-38
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• 2010

This study aims to, first, classify the approach system of utilizing national and local amenities into three groups: evaluation of the level of the amenity, evaluation of the value of amenity resources, and utilization of amenity resources. Secondly, the study aims to derive an evaluation index which is required according to the approach system. As for a strategy of utilizing amenities, the self-diagnosis based on the evaluation of the level of local amenities is required. In this study, three sectors, ten items and 43 detailed items have been derived though specialists, FGIs(Focus Group Interview), and the cases within and outside of the country. In the survey with specialists, a unit-space key index which can be used in accordance with the unit-space characteristics(such as urban and rural area, fishing villages, mountain villages, and littoral areas), environmental area, important index and optional index have been derived. As for the evaluation index which is needed for the development of typical local amenities resources, 14 detailed evaluation indexes from three sectors have been derived. These have been classified again into six key indexes, six important indexes and two optional indexes. In the evaluation index of amenity resources, natural and environmental value-such as ecological value of preservation, uniqueness of aesthetic landscape and ecological value of restoration-historic and cultural value of preservation and individuality of the resources, and aesthetic and cultural values are derived as being important. As for utilization of amenity resources, 15 items from three sectors-such as reservation, restoration, intentional use, and industrial use-have been derived. Also, through a survey with specialists, key indexes and important indexes were derived by unit-space. As a result, in urban areas, seven items-including creative development of space, aesthetic landscape control and development of cultural contents-have been derived as key indexes; in rural areas, mountain villages, fishing villages and littoral areas, eight items-including brand of region, brand of the products, and brand of tourism resources-have been derived. In environmental areas, six items-including reservation of natural resources, historic and cultural heritage, and restoration of ecosystem-have been derived. Indexes derived from this study can be utilized in order to establish a strategy for amenity plans and an implementation strategy, but can be readjusted, allowing for various regional characteristics. It is, thus, advisable that local governments selectively utilize indexes according to regional characteristics or newly develop them for the maximum utilization of regional amenities.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.2
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• pp.105-113
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• 2015

The theory of landscape architecture applies environmental ethics in order to secure an ecological status. However, environmental ethics that focus on nature conservation excludes landscape architecture as artifacts. In the process, it is hard to identify what landscape architecture insists on as the middle position between humans and nature. Rather, landscape architecture pretends to be an 'agent of nature' and pushes the traditional moral values 'for people.' Therefore, the purpose of this study is to reestablish the anthropocentrism moral position of landscape architecture through critical analysis. Hargrove's weak anthropocentrism' of several environmental ethics branches accepts natural aesthetics(such as landscape architecture) as an ethical virtue. But environmental ethics makes landscape architecture a critical target. For that reason, this study looked into critical contents and objects that in a position to moral, aesthetic and landscape architecture. Critical details are as follows: First, nature is an absolute as an aesthetic and moral value, but landscape architecture is an imitation and takes a relaxed attitude about nature. Second, nature is full of aesthetic substance because it is self-creative, but landscape architecture is designed nature covered human flaws through imagination. Third, environmental management granting techniques in nature generate a moral nihilism. As an argument, environmental ethics overlooked the moral practices of landscape architecture beyond nature another moral aspect of creation and the imagination-and moral aspects of environmental management as 'care' because they rule out 'moral autonomy' and simplify what is considered 'good.' As a result, conservation cannot be the only virtue why the problem of nature in reality cannot be separated from human life. The moral position of landscape architecture based on a 'good life' is more appropriate under anthropocentrism than as a middle position.

• Journal of the Korean Society of Floral Art and Design
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• no.45
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• pp.77-95
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• 2021

This study considers the problem of reality that our floral art has to overcome as a loss of the floral art spirit caused by the expansion of Western-centered formalism flower culture, and considers the discussion on the deformality of distancing and the free spirit of nomadism. The floral art, which works on the creator's aesthetic mental world through flowers, is an art of mental image that values the free mental world of the creator. It also refers to the importance of artist consciousness as an art of self-imago that makes the target world beyond the "expression of similarity" that reproduces the target world. In this context, the lack of concern about the identity of Korean floral art appears to be the creative training and work of Korean floral artists who are biased toward Western expression techniques and creative methods. It also expresses a problem with our cultural consciousness, which is dominated by the Western flower culture of flower design. Here, we are obliged to understand the reality of Korean floral art biased by Western flower design and to organize discussions to solve the problem. Therefore, this study examines the problems that our floral art has to overcome as part of seeking the identity of Korean floral art and enhancing the cultural value of Korean floral art through criticism of Western cultural acceptance. This is a historical consideration of the nature of Korean floral art to recover, while also a process of identifying the meaning of the free creative spirit that the artist should maintain as an aesthetic art. Furthermore, such criticism of the Korean floral art culture and discussion of introspection are expected to serve as an opportunity to further expand the academic discourse system for the floral art while embodying the "identity" of Korean floral art.

• Asia Marketing Journal
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• v.12 no.4
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• pp.27-54
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• 2011

This research attempted to present the efficiency of culture marketing to the organizations producing culture-art products and to the companies utilizing art and suggest the practical viewpoints to the culture and art policy agencies. The methodology used was to take an in-depth look at the consumer value cognition and benefits of culture-art products in contemporary consumption culture from a social context by conducting a total of 12 Focus Group Interviews, consisting of 58 males and females in their 10s~50s who can represent culture-art product consumers. The culture-art products refer to the artist's spiritual, actual act of creating or to the end products with economic exchange value. They are also sense goods and merit goods that affect the mental state of consumers. By looking at culture-art products as consumer merit goods, this research examined consumer value cognition of culture-art products based on the characteristics culture-art products. As a result, this research determined that consumers view culture-art products largely as 'aesthetic and sensuous merit goods', 'actual and individual merit goods', and 'social public property'. As 'aesthetic and sensuous merit goods', culture-art products are considered as the products of an artist's creative activities; as 'social public property', culture-art products have a public value in terms of ownership; and as 'actual and individual merit goods', culture-art products act on the spirit and reality of a consumer in terms of consumption. As a result of analyzing the benefits of culture-art products based on the above-mentioned consumer value cognition, it was observed that the benefits of culture-art-product consumption are chiefly divided into 'aesthetic character-oriented', 'social relationships-oriented', and 'individual benefits-oriented' depending on how consumers see culture-art products. A 3-conceptional structures model was constructed according to the relationship between consumer value cognition of culture-art products and the benefits. This research revealed that consumers who pursue the aesthetic value or sense of beauty as the central reason experience culture-art products themselves, enjoy intellectual quests, and pursue their satisfaction by expressing affection for and interests in culture-art products. On the other hand, consumers who pursue social value as the central reason as a means of communication by perceiving culture-art products as a public property of society, pursue sympathy with people close to them through the symbolic power of culture-art product consumption or the joy of self-display. Consumers who perceive art products as spiritual and actual merit goods and pursue consumer value as a central reason want to express their own personality, develop themselves, and differentiate themselves or identify themselves with others in the context of social relations for the ultimate goal of living a happy and satisfied life while pursuing to satisfy imminent and actual necessities as emotional stability and rest. The fact that culture-art product benefits could vary according to how a consumer perceives them implies that consumer value cognition of culture-art products and their benefits significant affect consumers' decision in choosing and consuming various culture-art products. It turned out that such benefits from the consumption of culture-art products reflect the complex contemporary consumption culture of rational consumption, symbolic consumption, experiential consumption, and social reflective consumption. This research identified conceptional structures of consumer value cognition on culture-art products and benefits that can be used for studying and understanding culture-art products consumers who pursue a variety of consumption values. They can also be used by private companies in utilizing art, as well as by national agencies in enhancing the population's quality of life. However, since this research could only conceptually grasp consumer perception of culture-art products and reveal the dimension of classification due to its own limitations arising from characteristic investigation, quantitative data on the benefits of culture-art product consumers should be measured in future studies through a quantitative investigation, while using the value cognition of culture-art products and the individual characteristics of consumers as variables based on this research.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.81-89
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• 2011

The results of tracking the symbolism of plants in the introduction factors of Sokhwa(folk painting) are as the following. 1. The term Sokhwa(俗畵) is not only a type of painting with a strong local customs, but also carries a symbolic meaning and was discovered in "Donggukisanggukjip" of Lee, Gyu-Bo(1268~1241) in the Goryo era as well as the various usage in the "Sok Dongmunseon" in the early Chosun era, "Sasukjaejip" of Gang, Hee-mang(1424~1483), "Ilseongrok(1786)" in the late Chosun era, "Jajeo(自著)" of Yoo, Han-joon(1732~1811), and "Ojuyeonmunjangjeonsango(五洲衍文長箋散稿)" of Lee, Gyu-gyung(1788~?). Especially, according to the Jebyungjoksokhwa allegation〈題屛簇俗畵辯證說〉in the Seohwa of the Insa Edition of Ojuyeonmunjangjeonsango, there is a record that the "people called them Sokhwa." 2. Contemporarily, the Korean Sokhwa underwent the prehistoric age that primitively reflected the natural perspective on agricultural culture, the period of Three States that expressed the philosophy of the eternal spirits and reflected the view on the universe in colored pictures, the Goryo Era that religiously expressed the abstract shapes and supernatural patterns in spacein symbolism, and the Chosun Era that established the traditional Korean identity of natural perspective, aesthetic values and symbolism in a complex integration in the popular culture over time. 3. The materials that were analyzed in 1,009 pieces of Korean Sokhwa showed 35 species of plants, 37 species of animals, 6 types of natural objects and other 5 types with a total of 83 types. 4. The shape aesthetics according to the aesthetic analysis of the plants in Sokhwa reflect the primitive world view of Yin/yang and the Five Elements in the peony paintings and dynamic refinement and biological harmonies in the maehwado; the composition aesthetics show complex multi-perspective composition with a strong noteworthiness in the bookshelf paintings, a strong contrast of colors with reverse perspective drawing in the battlefield paintings, and the symmetric beauty of simple orderly patterns in nature and artificial objects with straight and oblique lines are shown in the leisurely reading paintings. In terms of color aesthetics, the five colors of directions - east, west, south, north and the center - or the five basic colors - red, blue, yellow, white and black - are often utilized in ritual or religious manners or symbolically substitute the relative relationships with natural laws. 5. The introduction methods in the Korean Sokhwa exceed the simple imitation of the natural shapes and have been sublimated to the symbolism that is related to nature based on the colloquial artistic characteristics with the suspicion of the essence in the universe. Therefore, the symbolism of the plants and animals in the Korean Sokhwas is a symbolic recognition system, not a scientific recognition system with a free and unique expression with a complex interaction among religious, philosophical, ecological and ideological aspects, as a identity of the group culture of Koreans where the past and the future coexist in the present. This is why the Koran Sokhwa or the folk paintings can be called a cultural identity and can also be interpreted as a natural and folk meaningful scenic factor that has naturally integrated into our cultural lifestyle. However, the Sokhwa(folk paintings) that had been closely related to our lifestyle drastically lost its meaning and emotions through the transitions over time. As the living lifestyle predominantly became the apartment culture and in the historical situations where the confusion of the identity has deepened, the aesthetic and the symbolic values of the Sokhwa folk paintings have the appropriateness to be transmitted as the symbolic assets that protect our spiritual affluence and establish our identity.